The first day of the festival is the “peebudari”( the day of cleaning) just as it is done for the fire festival. The night before the day, a gong gong beater is sent to all the community sections to announce in the hearing of all the locals that they are supposed to come to the chief palace for the general cleaning exercise. On this day all parts of the town is cleaned such as; cleaning of choked gutters, the lorry station and all public areas. Most importantly, ‘the Dandaba” (the chief priest house) is thoroughly cleaned till it is spotless since it is the abode of all the Gods in Mamprugu. Aside that, the belief is that “Gbang-gbanzeo”, the god of the land will not come for the festival if the land is not clean and will strike many dead as a form of appeasement for disobeying its orders hence the importance of this aspect of the celebration.
The second night is the “Tizaadari” (everybody’s night). It is the first official night of the festival. Youthful folk of Sakorana, Gambaarana, Nagboranaa and most especially Jangdanaa gathers each night at the paramount chief palace for rehearsing of praises, songs, drumming and dancing. It is also the night when all who are visitors are given the opportunity to register their names to partake in the dancing ceremony as well as the nascent ones taught the styles and techniques. If it has always been your long awaiting dream to learn how to dance one of the northern Ghana dances, this is a big opportunity for you. Leave your comfort zone and take a trip to northern Ghana in March.
The third, fourth and fifth night are the “PaabaYunng” (the women’s night). The women’s night is a night one would not want to miss. A night when all beautiful ladies of Mamprugu appears in their beautiful batakali dresses, wonder at the beauty of northern ladies. They gather to plan on how preparation of the visitor’s food will be done. This is followed by the rehearsals of songs and dances. The night is ended by the throwing of “Zaamba”(blackening of the foot of the ladies) led by the princesses of the various paramount chiefs of the land.
The sixth to eighth night are still meant for rehearsals prior to the grand durbar, but for both gender.
The ninth night is always scheduled as the night of historical account of the land of Mamprugu. This normally start in the afternoon usually 3.00pm after the Moslems of the land had prayed. A night meant for old historians of the land to gather to orally present in the hearing of all the historical underpinnings of the land. The names, ages, achievements of all the past chiefs are chronicled.Come and hear more about Naa-Saa, Naa-Zuulum, Naa-Sheriga, Naa-Gamni and many more.
Whatever that has a beginning has an end, of which Damba is of no exception, the grand durbar to the ceremony is the “Gengani”which closes the activities of the ten days ceremony of Naa-Damba. Early in the morning the ceremonial bullock is slaughtered accompanying the pouring of libation, incantations and other rituals. This is followed by the rice picking ceremony where some quantity of rice is cleansed for the ceremony. Later in the evening, invited guest, all and sundry, princes, princesses, rich and the poor are seen in their richly and decently worn smocks ( “batakali”orfugu) to grace the occasion. The horses of the various chiefs are dressed in rich regalia and well decorated with gold ornaments differentiating the king’s from his followers. The Kambon-naaba beats then “Tinpani” (a big drum) for the start of the “Gengani. This is a ceremony when the King exhibits his powers by turning gunshot bullets into pebbles or water, varnishing and turning into different forms of creatures. It is also a day when the best Damba and “Takyi” dancer is chosen. It must be acknowledge that this is actually the best part of the festival which attracts large number of people. It is usually not surprising to see people on trees or roof tops in quest to catching glimpse of the paramount chief’s dance. It is also a day for the Bawku dancers. These are dancers who dance to the tune of the drummers as it is supposed to be done. Come and witness styles of dancing which makes memories worth repeating. Their dancing closes the evening “Gengani”and ushers in the “Waaniabeoo”
Damba “Waaniabeoo” is a ceremony of the night, meaning dance till the next day. This starts around 12.00am. This is because, after the evening’s program, all and sundry go back to relax and to prepare for the night program. This is the time people consult their ancestors, gods and also performs rituals for guidance during the program. Getting to 11.30 pm the gong gong beater beats the “Timpaani” three times indicating that it is time for the ceremony. Different forms of dances such as “Taakai”,”Durunga”,” Toowaa” among other dancing forms from different traditional villages troop to the site setting the grounds for dancing. All have the liberty to participate. Getting to 5.00am the paramount chief is brought out on his horse for dancing display. The dancing continues till the last Timpaani is played and the chief prays and brings Damba to close.
After the ten days period, the nest two days ushers in the Naa-Damba, marking the naming ceremony. On thetwo days there is merry making with all sub-chiefs amidst dancing groupsfrom the surrounding villages paying homage to the paramount chief. It is also a period of home coming where all northern indigenes all over the world travel that were not able to come for the Naa-Damba come home to join in the celebration of the festival. In closing the ceremony, an amulet is tied to a tree indicating that all witches are rendered useless.
The second day is meant for the Muslim community to commemorate the birth of the prophet Muhammed. A big ram, free from any form of defect is slaughtered as a sign of his moving into the world. This is followed by a congregational Muslim prayer led by the Imam to thank God for a successful ceremony. This brings the closure of both Naa-Damba and Somo-Damba.
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